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This chapter discusses the adaptation of the resources of the Thomistic approach through the intellect toward the fullness of being as Truth. The horizon of the good appears to people first as a vague, indefinite, indeterminate totality. It must be somehow a unity, first because of the analogous similarity of all that draws the will as good; second because the unity of any dynamism or active potency is at least partly dependent on the unity of its goal. The chapter concludes that man is free to assume his own...

This chapter discusses the adaptation of the resources of the Thomistic approach through the intellect toward the fullness of being as Truth. The horizon of the good appears to people first as a vague, indefinite, indeterminate totality. It must be somehow a unity, first because of the analogous similarity of all that draws the will as good; second because the unity of any dynamism or active potency is at least partly dependent on the unity of its goal. The chapter concludes that man is free to assume his own rational nature as a gift and follow its natural call to total fulfillment, or else to deny this call and not to commit himself, on the level of conscious affirmation and lived belief, to the summons of his nature calling from the depths of the dynamism of intelligence as such.